Yogadrstisamuccaya of Haribhadra Suri (Study)
by Riddhi J. Shah | 2014 | 98,110 words
This page relates ‘Advesha (Non-antipathy)’ of the study on the Yogadrstisamuccaya: a 6th-century work on Jain Yoga authored by Haribhadra Suri consisting of 228 Sanskrit verses. The book draws from numerous sources on traditional Yoga. Three important topics are stipulated throughout this study: 1) nature of liberation, 2) a liberated soul, and 3) omniscience.—This section belongs to the series “The Eight Yogadrishtis and the nature of a Liberated Soul”.
Chapter 4.1d - Adveṣa (Non-antipathy)
Intolerance and dislike are causes of antipathy. Mitrā dṛṣṭi beholder does not have feeling of either dislike or intolerance for people who bestow their faith on inappropriate God, preceptor and religion[1] . Haribhadrasūri gives two reasons for it on one hand the subject in question knows the doctrinal matters (tattva)[2] . And on the other hand he performs the religious practices with complete dedication[3] . Due to the first reason the subject in question does not express the feeling of antipathy in spite of the existence of its seeds in him[4] . Due to the second reason he would develop an attitude of indifference towards others who has in appropriately bestowed their faith. If in case he pays attention to hem, he expresses his concern in the form of sympathy. He has compassion for their ignorant state as well as inappropriate practices[5] .
Haribhadrasūri says that, “…| adveṣaścā'matsaraśca aparatratvadevakāryādau...” in his autocommentary on verse twenty one of the Yogadṛṣṭisamuccaya. The words adevakāryādau of his are interpreted in two ways by Muni Yaśovijaya in his Nayalatā commentary on Dvātriṃśad Dvātriṃśika of Upādhyāya Yaśovijaya.
They are,
1....| tathā adevakāryādau = adevakāryasthānīyabhogādipravṛttikartari devādikāryā'kartari.. || 21.1 || [6]
2.... | yadvā adevakāryādau =svābhimatabhinnadevādikāryo = parakīyadevādikārye... || 21.1 || [7]
In his auto-commentary on Yogadṛṣṭisamuccaya does not further explain the phrase tathātattvaveditayā. It is commentator of Nayalatā who presents various interpretation of the phrase.
They are:
1....|... tathātattvaveditayā = “ guṇahīnā''cārabhraṣṭādayo jīvā nadveṣārhāḥ api tu dayā-karūṇādyarhāḥ ” iti prāthamikā'dhyātmatattvavijñatayā |... || 21.1 || [8]
2.... | yadvā tathā tattvaveditayā = paralokayāyina ātmana eva cintā mukhyatayā kartavyā, na tvihaiva sthānasnoḥ malā''lisya vipadāvahasya vipadyaśaraṇasyopādhirūpasya śarīrasya parasya vā bhoganimagnasyetyutpannā''tmabodhatayā |....... || 21.1 || [9]
Footnotes and references:
[1]:
By words adeva kāryādau of the auto-commentary on Yogadṛṣṭisamuccaya we understand to have faith in kudeva, kuguru and kudharma. However other interpretations of the words adeva kāryādau will be presented later on.
[2]:
, tathātattvaveditayā... || 21 ||
– Auto-commentary on Yogadṛṣṭisamuccaya.
[4]:
| mātsaryavīryabījabhāve'pi tadbhāvāṅku rānudayāt |............ || 21 ||
–ibid.
The following lines from Nayalatā commentary throw light on the above mentioned lines. They are:
..... mātsaryavīryabījasadbhāve =dveṣorṣyā'sahiṣṇutādi–nibandhanayotryatāyāḥ sattve'pi tathāvidhā'nuṣṭhānaṃ = bhavābhinandyādi - kṛtapāpācārādikaṃ adhikṛtya = apekṣya tadbhāvāṅku rā'nudayāt = dveṣerṣyādipariṇāmā''virbhāvavirahāt |... || 21.1 ||
–Vol: 5, Pg: 1419, lines: 19-21.
[5]:
| ato'syā'paratra na cintā, tadbhāve'pi karataṇāṃśabījasyaiveṣatsphu raṇamiti || 21 ||
–ibid.
[6]:
Part- 5, p.1418, line: 18.
[7]:
Part-5, p.1419, lone: 15.
[8]:
Part-5, p.1418, line: 19-20.
[9]:
Part-5, p.1419, line: 3-4.